English
Given to the disciples. The arrogant Shravaka cannot hide. The foolish king, the logician. The elderly and others were given the four empowerments. Offering to other suns. After that, The all-knowing one with the aggregate of wisdom. Completely purifying the wheel of existence. Today's precious treasure that is spoken of. The Lord, please bestow your grace upon me. Thus he prayed. Entrusting the mudra of the Lama, He was made to recognize the innate wisdom. Taking that as an example, he introduced the innate mind. Universally pervasive, without sorrow, without interruption. Conceptual thoughts are obscured and self-awareness is clear. Deep and clear, without duality, It is the union of the bindu of bliss. The wish-fulfilling tree and, The deity's form travels in ten directions, Properly cutting off many meanings, etc., should be understood as instructions. Then, whatever pleases the teacher, that is what is accomplished. Acknowledging deficiencies and asking for forgiveness. oṃ jaya jaya sujaya. viśvarūpadhāri gaccha gaccha svabhāvaṃ sthānaṃ kṛtantena sarvabuddha śaṃ bisarjaye ta mama karyā kuru svāhā. Thus, etc. At the root chakra of the mantra and the chakras of the eight great chakras, first pour the remaining pigment into the vase. In accordance with the general Naga Eight ritual, invite them to the river. Then refill the vase with water and sprinkle it on the mandala, and make extensive auspicious pronouncements. The practitioner is, After the subsequent offering ritual, also make some auspicious pronouncements. Thus, all the days and nights of the mandala's activities, or at this time, a fire offering must be performed. This ritual should be learned from "Onye". If that is not accomplished, then the offering of young girls must be performed every day. This propagation of the stream of the four empowerments, I have brought it near to the land of snow. It is the sustenance of the fortunate lands, It is the cause of the supreme flourishing of the garden of the Sage's teachings. May all sentient beings quickly become great Vajradhara through this virtue. This ritual of the Tara mandala, called benefiting others, is based on the commentary on this tantra by Jowo Je, and compiled without error as it was supplemented by practice. It is the oral instruction of the great accomplished Shiwawa. It is the oral instruction of the three Lamas.
Chinese
无论守护的区域有多大，在那个区域里都是红莲花的地基，而在帐篷的外面四面八方，都是金刚地基，帐篷燃着熊熊火焰。火焰之中，充满了发出凶猛恐怖声音的忿怒母，手持各种兵器。在那些的外面，上方的天空布满了雨云和闪电。所有的环境中都降下由那儿产生的金刚火焰冰雹。观想下面的所有地基都是安住在四大元素坛城中的金刚地基，并燃着熊熊火焰。念诵：嗡 达咧 嘟达咧 嘟咧 萨瓦 杜兴 扎 嘟兴 扎 玛玛 扎咧 赞巴 亚 阿斯汤巴 亚 摩哈 亚 班达 亚 吽 吽 吽 啪 啪 啪 瓦日ra 惹叉 扎抓 萨达 亚 萨达 亚 吽 啪。 这样念诵。这些是生起次第大瑜伽，是前行次第。正行是：一般来说，此续部的四种瑜伽中，第一种瑜伽是具有圆满坛城的生起次第，后面的三种瑜伽是圆满次第，因此在此讲述那些。之后，瑜伽有前行、正行、增益三种，其中第一种是：身体安住于毗卢七法，眼睛看着鼻尖，心也专注于此。观想鼻孔内有红黄色的光芒，像烟雾一样时隐时现。或者，双眼看着鼻子的根部，心专注于眉间的位置，那里有一个闪耀着光芒的白色明点。如果那些不舒服，就按照实践，眼睛看着从眉间向上量一拃或一肘长的天空，不要有任何分别念的造作，保持自然状态。依靠那三种方法，就会生起看不到各种征兆显现，内心清明，明点稳固，以及无边无际的止观禅定。第二种是，瑜伽的基础，当止观稍微稳固后，用内向的智慧，稍微观察自明自知，在不可言说的状态中，安住于明空无二的状态，要认识到心是自然产生的。无论产生什么分别念和对境的显现，都要在产生的那一瞬间，认识到它的自性，要修习分别念
English
However much the area is protected, in that area there is a red lotus ground, and outside the tent in all directions, there is a vajra ground, with the tent blazing with flames. In the midst of the flames, it is filled with wrathful mothers who make fierce and terrifying sounds, holding various weapons. Outside of those, the sky above is covered with rain clouds and lightning. All the surroundings are raining down vajra fire hailstones that arise from there. Visualize that all the foundations below are vajra grounds residing in the mandala of the four elements, blazing with flames. Recite: Om Tare Tuttare Ture Sarva Dushtam Pradushtam Mama Krite Jambhaya Astambhaya Mohaya Bandhaya Hum Hum Hum Phet Phet Phet Vajra Raksha Chakra Sadhaya Sadhaya Hum Phet. Recite in this way. These are the great yoga of the generation stage, which is the preliminary stage. The main practice is: Generally, among the four yogas of this tantra, the first yoga is the generation stage with a complete mandala, and the latter three yogas are the completion stage, so here we will explain those. Afterwards, yoga has three aspects: preliminary, main practice, and enhancement. The first of these is: The body abides in the seven points of Vairocana, the eyes look at the tip of the nose, and the mind is also focused there. Visualize that there is a reddish-yellow light like smoke appearing and disappearing inside the nostrils. Or, look with both eyes at the root of the nose, and focus the mind on the space between the eyebrows, where there is a white bindu shining with light. If those are uncomfortable, then according to practice, look with the eyes at the sky measuring a span or a cubit above the eyebrows, without making any conceptual elaborations, and remain in a natural state. Relying on those three methods, one will generate the absence of seeing various signs, inner clarity, stability of the bindu, and a samadhi of calm abiding without beginning or end. The second is, the foundation of yoga, when that calm abiding is slightly stable, with inward-looking wisdom, slightly observe self-awareness in the manner of recognizing oneself. In an inexpressible state, abide in the state of non-duality of clarity and emptiness, and recognize that the mind arises naturally. Whatever conceptual thoughts and appearances of objects arise, from the moment they arise, recognize their own nature, and practice with conceptual thoughts.
Chinese
能令我等知晓生起之理。如是续部中云：若能辨析事物之真伪，则能如实见证虚幻之金刚，彼即自性清净之真如。如是宣说。三者，以陀罗尼之殊胜而增益，以摧伏魔障而增益。初者，续部中虽宣说了诸多名相，然于口诀中则作此九种相：初者，所谓“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）名为不生之陀罗尼之门”之义。于安住实修瑜伽之状态中，心专注于身体心间处，思维“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）”之声韵，若能详细分析其体性，则如是之声韵，于五根之境中不显现，且于身体内外任何处亦无，故与一切执着相分离，于意念中清晰显现而不间断，对此专注观察并善加审视，则于无自性之法界中入定。口中念诵“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）”字，观察此声音与先前意念中所想之“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）”字之总相，二者之间有关联与否。如是，心中虽想其他事物，然口中亦可念诵“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）”字，且于心中思念阿字之总相之时，亦可见其他言语之表达，故可断定二者之间并无关联，并再三入定。如是，阿字乃一切字母之根本，且因知晓其声义无自性，故能了知一切言语皆为空声。仅凭此亦未能决断之时，则于其他名义之上进行确定，如“天授”之名。于心中思念任何自性之名称，如于词语总相中显现之分别念，如显现般于意义上并不存在，如前一般进行决断。彼与口中之念诵亦如前一般断定为并无关联。彼二者之声念与自身之身心亦无任何关联显现，若彼二者之间存在关联，则仅从彼名称中便应显现彼事物之相，然于彼事物之上虽安立诸多名称，于分别念安立之时，则显现彼与彼之相，于分别念未安立之时，即便念诵“天授”之名，亦不显现天授之士夫之相。如是了知一切名称皆与之相同，并再三入定，则一切声
English
This enables us to understand the arising of things. As it is said in the tantra: "If you examine the truth and falsehood of things, you will truly see the illusory vajra, which is the only one that is pure in nature." This is how it is said. Thirdly, to enhance through the special qualities of mantras and to enhance through subduing demons. Firstly, although many terms are mentioned in the tantras, in the oral instructions, these nine aspects are made. The first is: "'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) is the door of the mantra of non-arising." The meaning of this is: while abiding in the state of actual yoga practice, focus the mind on the heart center of the body, and contemplate the sound of "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A). If you analyze its essence in detail, such a sound does not appear in the realm of the five senses, and it is not present anywhere inside or outside the body. Therefore, it is separated from all fixations, and it appears clearly and uninterruptedly in the mind. If you focus on this and examine it carefully, you will abide in equanimity in the realm of selflessness. Recite "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) verbally, and observe whether there is a connection between this sound and the general sound of "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) that was previously contemplated in the mind. Even if you think of something else in your mind, you can still verbally recite "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A). And while contemplating the general sound of the letter A, you can see that other verbal expressions also arise. Therefore, it can be determined that there is no connection between the two, and you should repeatedly abide in equanimity. Thus, the letter A is the root of all letters, and because you know that its sound and meaning are selfless, you will realize that all speech is empty sound. If you are not sure even with just this, then establish it on other names and meanings, such as the name "Devadatta." Contemplate any name of a nature in your mind, and like the conceptual thought that appears in the general aspect of words, determine that it does not exist in meaning as it appears, as before. And determine that there is no connection between that and the verbal recitation, as before. There is no appearance of any connection between those two sound-thoughts and your own body and mind. If there were a connection between them, then the appearance of that thing should arise only from that name. However, even though many other names are given to that thing, when conceptual thought establishes it, the appearance of that and that arises. When conceptual thought does not establish it, even if you recite the name "Devadatta," the appearance of the person Devadatta does not arise. In this way, understand that all names are the same as this, and by repeatedly abiding in equanimity, all sounds
Chinese
都必定会像雷电一样被认识到。第二是吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的陀罗尼，与之前的止观相结合，将心专注于自己的身体内部，反复念诵长音的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），这是一个专注的循环。然后观修五种智慧，什么也不想，不做任何改造地安住，这是法界智。在那样的状态中，更加努力地观察心的自性，这是明镜智。身体和心是内在的，其他显现都是外在的，对外在和内在的一切都进行观察，时而用力看，时而放松，这是平等性智。在那样的状态中，将本尊的身体观想为明空，不加改造地安住于此，这是妙观察智。对一切众生修慈悲心，并保持之前的状态，这是成所作智。就这样，对五种智慧的每一种都安住相当于吃一口食物的时间，每次转换专注点时，念诵一次长音的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。中间，像之前一样长时间地保持观，这是第二个专注的循环。通过这个，就能在每一个瞬间都获得对各种专注的掌控。第三是呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）的陀罗尼之门，这也是在之前的止观状态中，当心安住时，无论何时生起分别念，都要想着念诵呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）字，并反复忆念。当分别念生起时，念诵呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）。不要中断特别的延续。当那个分别念消失时，也念诵呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）字。当它停止后，另一个念头升起时，念诵呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）字。无论如何，心的生起，无论生灭如何，都不要进行舍弃、取舍、否定、肯定等其他行为，而是要 постоянно 忆念和念诵呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）字。第四是空（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）的陀罗尼之门，这也是无论何时生起强烈的执着于相的分别念，都要将一切事物观想为空性。例如，当认为“这是人”的时候，就念诵空（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）字，并观想那个人与虚空无二无别地消失，稍作停留。以此类推，对于所有执着于“这是这个”的分别念的对象，特别是对于快乐、痛苦、喜悦、悲伤、恐惧、害怕、沮丧、羞耻、傲慢、嫉妒等所有高低的对象，都要平等地混合。第五是阿（藏文：ཨཿ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的陀罗尼，对于一切二元显现，那二